ثمن

1 ثَمَنَهُمْ, aor. ـُ (S, M, Mgh, &c.,) inf. n. ثَمْنٌ, (M,) He took the eighth of their goods, or property. (S, M, Mgh, Msb, K.) b2: And, aor. ـِ He was, or became, the eighth of them: (S, Mgh, Msb, K:) or he made them, with himself, eight. (S in art. ثلث.) And He made them, they being seventy-nine, to be eighty. (A'Obeyd, S in art. ثلث.) A2: ثَمُنَ, [aor. ـُ inf. n. ثَمَانَةٌ, It (a commodity) was, or became, precious, costly, of high price; and ↓ اثمن [signifies the same; or] it had a price, or value. (TA. [See ثَمِينٌ.]) 2 ثمّنهُ He made it eight: or called it eight. (Esh-Sheybánee, and K in art. وحد.) b2: [He made it octangular.] b3: ثمّن لِامْرَأَتِهِ, or عِنْدَهَا, He remained eight nights with his wife: and in like manner the verb is used in relation to any saying or action. (TA in art. سبع.) A2: Also, (T, TA,) inf. n. تَثْمِينٌ, (TA,) He collected it together. (T, TA.) A3: Also, inf. n. as above, (Msb, TA,) He made known, or notified, [or he set or assigned it,] its price; i. e., the price of a commodity; like قَوَّمَهُ: (TA:) or he assigned it a price by conjecture: (Msb:) and ↓ اثمنهُ he named a price for it. (TA.) 4 اثمن القَوْمُ The party of men became eight: (S, K:) and also the party of men became eighty. (M and L in art. ثلث.) b2: أَثْمَنَتْ She brought forth her eighth offspring. (TA in art. بكر.) b3: اثمن said of a man, He was, or became, one whose camels came to water ↓ ثِمْنًا, (S, K,) i. e., on the eighth night [after the next preceding watering]. (K.) A2: اثمن said of a commodity: see 1.

A3: اثمنهُ He sold it for a price. (Msb.) b2: See also 2. b3: اثمن الرَّجُلَ مَتَاعَهُ, (T, S,) or سِلْعَتَهُ, (K,) and اثمن لَهُ, (T, S, K,) [i. e. اثمن له متاعه, or سلعته,] signify the same, (T, S, *) He gave the man the price of his commodity: (K:) or اثمن الرَّجُلَ بِمَتَاعِهِ, and اثمن لَهُ مَتَاعَهُ, he named to the man a price for his commodity, and assigned it to it, or to him. (Mgh.) ثُمْنٌ: see ثُمُنٌ.

ثِمْنٌ The eighth young one or offspring. (A in art. ثلث.) A2: One of the periods between two drinkings, or waterings, of camels: (S:) [or the end of one of those periods; namely, the night of coming to water which is] the eighth night of a period between two drinkings, or waterings, of camels, (K,) [counting the night of the next preceding drinking, or watering, as the first: see رِبْعٌ and خِمْسٌ &c.] See also 4.

ثَمَنٌ The price of a thing; i. e. the thing that the seller receives in return for the thing sold, whether money or a commodity; (Er-Rághib, TA;) the ثَمَن of a thing sold: (S:) and also (Er-Rághib, TA) a compensation, or substitute, (Mgh, Msb, Er-Rághib, TA,) whatever it be, for a thing, (Er-Rághib, TA,) i. e., for a thing that is sold; but in the sense commonly known, such as it is incumbent upon one to pay, of pieces of silver, and of gold [or other money]; not commodities and the like: (Mgh:) or the value, or worth, of a thing; (K;) its قِيمَة: (T:) or the estimated value, or worth, of a thing, by mutual consent, even though it be really excessive or deficient; whereas the قِيمَة is its real value or worth, its equivalent: (MF:) pl. أَثْمَانٌ (T, Mgh, Msb, K) and أَثْمُنٌ, (S, Msb, K,) the latter used only as a pl. of pauc., (Msb,) and [so] أَثْمِنَةٌ. (CK: not in the TA.) The saying in the Kur [ii. 38 and v. 48], وَلَا تَشْتَرُوا بِآيَاتِى ثَمَنًا قَلِيلًا is metaphorical, meaning (tropical:) And take ye not in exchange for my signs a small substitute: [i. e. purchase not in exchange for belief in my word the happiness, or enjoyments, of the present life.] (Mgh.) With respect to this saying, Fr remarks, when ثَمَنًا occurs in the Kur, with بِ prefixed to the name of the thing sold or bought, in most cases it relates to two things whereof neither is a ثمن in the sense commonly known, i. e., such as pieces of gold and of silver: and such is the case when you say, اِشْتَرَيْتُ ثَوْبًا بِكِسَآءٍ [I purchased a garment with a كساء, q. v.]: either of these may be termed a ثمن for the other: but in speaking of pieces of silver and of gold, you prefix the ب to the ثمن [only]; as is done in [the chapter of] Yoosuf, [i. e. ch. xii., v. 20, where it is said,] وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ

[And they sold him for a deficient, or an insufficient, price: for pieces of silver not many, so as to require their being weighed, but few, and therefore counted]: for pieces of silver are always a ثمن: and when you purchase pieces of silver and of gold with the like, you prefix the ب to whichever of the two you will, because each of them in this case is a purchase and a price. (T.) ثُمُنٌ (S, M, Mgh, Msb, K) and ↓ ثُمْنٌ (M, Msb, K) An eighth; an eighth part or portion; as also ↓ ثَمِينٌ; (S, M, * Mgh, Msb, K;) agreeably with a general rule applying to fractions, accord. to some; (M, K;) but ثَلِيثٌ was ignored by Az (T and S in art. ثلث) and by others, (TA,) and so was خَمِيسٌ: (S in art. ثلث:) pl. أَثْمَانٌ. (M, K.) ثَمَانٍ and ثَمَانٌ: see ثَمَانِيَةٌ.

ثَمِينٌ: see ثُمُنٌ.

A2: Also High-priced; or of high value; (S, TA;) and ↓ مُثْمِنٌ [signifies the same; or] having a price, or value: (TA:) but accord. to the Durrat el-Ghowwás, the assertion that the former has the meaning here assigned to it is a mistake; for it means [only] the same as ثُمُنٌ; and a thing that has a price, or value, is termed مثمن [app. مُثْمِنٌ, as above; but perhaps مُثْمَنٌ, q. v.]. (Har p. 42.) ثَمَانِيَةٌ a noun of number, well known; [meaning Eight;] as also ↓ ثَمَانٍ, (M, TA,) which is like يَمَانٍ, (M, K,) in form: (M:) the former is the masc. form: the latter, the fem.: (Msb:) this is not a rel. n. [though likened above to يَمَانٍ]: (M, K:) or it is originally a rel. n. from الثُّمُنُ, because it is the part, or portion, that makes seven to be eight, so that it is its eighth: they make the first letter to be pronounced with fet-h, because they make changes [in some other cases] in the rel. n., (S, K,) as when they say سُهْلِىٌّ and دُهْرِىٌّ, [which are rel. ns. of سَهْلٌ and دَهْرٌ,] (S,) and they suppress one of the two ى which are characteristic of the rel. n., and compensate it by the insertion of ا, as they do in the rel. n. of اليَمَنُ [when they say يَمَانٍ, originally يَمَانِىٌ, for يَمَنِىٌّ]: (S, K: [and the like is said in the Mgh:]) El-Fárisee says that the ا of ثَمَانٍ is the characteristic of the rel. n., because this word is not a broken pl. like صَحَارٍ; and IF assents to this, and says that were it not so, the ة would be inseparable, as it is in عَبَاقِيَةٌ &c. (M.) You say ثَمَانِيَةُ رِجَالٍ [Eight men], (T, S, Mgh,) and ثَمَانِيَةُ أَيَّامٍ [eight days]. (Msb.) And when ثمان is prefixed to another noun, its ى is retained, like the ى in القَاضِى: (S, Msb, K:) and it is decl. in the same manner as words of the class to which this last belongs: (Msb:) you say ثَمَانِى نِسْوَةٍ

[Eight women], (T, S, Mgh, Msb, K,) and ثَمَانِى

مِائَةٍ [eight hundred], (S, Msb, K,) [in the nom. and gen. cases;] and رَأَيْتُ ثَمَانِىَ نِسْوَةٍ [I saw eight women], pronouncing the fet-hah [at the end, in this case]. (Msb.) When it is with tenween, the ى is dropped in the nom. and gen. cases, but it is retained in the accus. case: (S, K:) [i. e.,] when the fem. form is not prefixed to another noun, you say, عِنْدِى مِنَ النِّسَآءِ ثَمَانٍ

[I have with me, of women, eight], and مَرَرْتُ مِنْهُنَّ بِثَمَانٍ [I passed by, of them, eight], and رَأَيْتُ ثَمَانِيًا [I saw eight]. (Msb.) It sometimes occurs, in poetry, indecl.: (S, M:) this is because it is fancied to be a pl.; (S;) or because it is likened, as to the letter, but not as to the meaning, to جَوَارِىَ. (M.) The people of El-Hijáz pronounce the masc. and the fem. with nasb in every case, in phrases like أَتَوْنِى ثَلَاثَتَهُمْ and أَتَيْنَنِى ثَلَاثَهُنَّ; and so on to ten [inclusive]. (S voce ثَلَاثَةٌ, q. v.) Th mentions ↓ ثَمَانٌ; (TA;) and some instances of its occurrence are cited; but As disallows it. (T, Mgh, TA.) كِسَآءٌ ذُو ثَمَانٍ means A [garment of the kind called] كساء

made of eight fleeces. (T.) تُقْبِلُ بِأَرْبَعٍ وَتُدْبِرُ بِثَمَانٍ [She advances with four and goes back with eight] is a saying of one of the مُخَنَّثُون of El-Medeeneh; meaning, with four creases (عُكَن) of the belly, and with eight extremities thereof; each crease having two extremities, towards the two sides of the woman spoken of. (Mgh in art. هيت.) The saying الثَّوْبُ سَبْعٌ فِى ثَمَانٍ should properly be فِى ثَمَانِيَةٍ, (S,) which means, The garment, or piece of cloth, is seven cubits in length by eight spans in breadth; (Msb;) because the length is measured by the ذِرَاع, which is fem., and the breadth by the شِبْر, which is masc.; but they use the fem. when they do not mention things; as when they say, صُمْنَا مِنَ الشَّهْرِ خَمْسًا [We fasted, of the month, five], though meaning days: (S:) or because ذراع is fem. in most instances, and شبر is masc. (Msb.) [But it is said that when ثمانية means the things numbered, not the amount of the number, it is imperfectly decl., being regarded as a proper name: thus] you say, تِسْعَةُ أَكْثَرُ مِنْ ثَمَانِيَةَ [Nine things are more than eight things]. (TA voce تِسْعَةٌ, q. v.) [See also سِتَّةٌ.] b2: When you make it a compound [with the number ten], you say, عِنْدَى ثَمَانِيَةَ عَشَرَ رَجُلًا [I have with me eighteen men]: and in the case of the fem., you may either make the ى to be with fet-h or make it quiescent, saying, عِنْدِى

مِنَ النِّسَآءِ ثَمَانِىَ عَشْرَةَ امْرَأَةً or ثَمَانِىْعَشْرَةَ [I have with me, of women, eighteen women]; but the former is the more chaste; and in one dial., the ى is elided, on the condition of [saying ثَمَانَ عَشْرَةَ,] making the ن to be with fet-h; (Msb;) or in this case you say ثَمَانِ عَشْرَةَ, with kesr. (T.) A poet says, (T, S,) namely, El-Aashà, (K,) فَلَأَشْرَبَنَّ ثَمَانِيًا وَثَمَانِيًا وَثَمَانِ عَشْرَةَ وَاثْنَتَيْنِ وَأَرْبَعَا [And I will assuredly drink eight cups of wine, (a pl. of كَأْس, which is fem., being understood,) and eight more, and eighteen, and two, and four]: (T, S, K: but in the S and K, وَلَقَدْ شَرِبْتُ; and in the K, and in one copy of the S, وَثَمَانَ:) he should properly have said ثَمَانِىَ عَشْرَةَ or ثَمَانِىْ عَشْرَةَ, (accord. to different copies of the T and S and K,) but he elides the ى after the dial. of him who says طِوَالُ الأَيْدِ [for الأَيْدِى], (S, K,) and he makes the ن to be with kesr in order to indicate the ى. (T.) b3: The dim. of ثَمَانِيَةٌ may be formed either by suppressing the ا, which is the preferable way, so that you say ↓ ثُمَيْنِيَةٌ, or by suppressing the ى, saying ↓ ثُمَيِّنَةٌ, changing the ا into ى and incorporating into it the ى that is the characteristic of the dim.; and you may compensate for both [of these suppressed letters by saying ↓ ثُمَيْنِيَّةٌ and ↓ ثُمَيِّينَةٌ]. (S.) b4: الثَّمَانِى is also the name of A certain plant. (As, T, K.) ثَمَانُونَ a well-known noun of number; [meaning Eighty;] sometimes used as an epithet: ElAashà says, لَئِنْ كُنْتَ فِى جُبٍّ ثَمَانِينَ قَامَةً

وَرُقِّيتَ أَسْبَابَ السِّمَآءِ بِسُلَّمِ [Assuredly if thou wert in a well eighty fathoms deep, and wert made to ascend the tracts of heaven by a ladder]: he uses it thus as meaning deep. (TA. [But in this verse, as cited in the present art in the TA, أَبْوَابَ is put in the place of اسباب, which is the reading commonly known, and given in the S and TA in art. سب, and in the TA in art رقى-]) أَحْمَقُ مِنْ صَاحَبِ ضَأْنٍ ثَمَانِينَ [More stupid than an owner of eighty sheep], (S, K,) or مِنْ رَاعِى ضَأْنٍ ثَمَانِينَ [than a pastor of eighty sheep], as in some of the copies of the S, or, as in the Proverbs of Aboo-'Obeyd, مِنْ طَالِبِ ضَأْنٍ

ثَمَانِينَ [than a demander of eighty sheep], (TA,) is a saying that originated from the fact that an Arab of the desert announced to Kisrà an event that rejoiced him, whereupon he said, “Ask of me what thou wilt; ” and he asked of him eighty sheep. (S, K.) b2: [It also signifies Eightieth.]

ثُمَيْنِيَةٌ and ثُمَيِّنَةٌ and ثُمَيْنِيَّةٌ and ثُمَيَّينَةٌ: see ثَمَانِيَةٌ, last sentence but one.

ثَامِنٌ [Eighth: fem. with ة]. (S, K, &c.) b2: [ثَامِنَ عَشَرَ and ثَامِنَةَ عَشْرَةَ, the former masc. and the latter fem., meaning Eighteenth, are subject to the same rules as ثَالِثَ عَشَرَ and its fem., explained in art. ثلث, q. v.] b3: إِبِلٌ ثَوَامِنُ, [the latter word pl. of ثَامِنَةٌ,] Camels that come to water on the eighth night [after the next preceding watering]: from ثِمْنٌ. (TA.) أَثْمَنُ Of more [and of most] price or value. (S.) مُثْمَنٌ Sold for a price: (Msb:) or having a price named for it, and assigned to it. (Mgh.) [See also ثَمِينٌ.]

مُثْمِنٌ: see ثَمِينٌ مِثْمَنَةٌ A مِخْلَاة [or nose-bag]: (IAar, T:) or the like thereof. (S.) مُثَمَّنٌ Octangular. (S, K.) b2: A verse composed of eight feet. (TA.) A2: Collected together. (T, TA.) A3: Poisoned; syn. مَسْمُومٌ. (K.) b2: Fevered; syn. مَحْمُومٌ. (K.)

وهب

1 وَهَبَ لَهُ شَيْئًا, (aor. ـَ K; said to be originally يَوْهِبُ; which is changed into يَهِبُ because of the kesr; and then, into يَهَبُ because of the medial guttural letter; Msb, voce وَسِعَ;) inf. n. وَهْبٌ and وَهَبٌ and هِبَةٌ (S, K) and مَوْهِبٌ and مَوْهِبَةٌ, (Msb,) or the last two are substs., (S, K, &c.) He gave him a thing; properly, as a free gift, disinterestedly, and not for any compensation. (Msb, TA.) You should not say وَهَبَكَهُ [he gave it to thee], (K, &c.,) making the verb doubly trans.: (TA:) or [this is allowable, as it is said that] AA has related this on the authority of an Arab of the desert: so in the K: but in the L, it is said that Seer has related this, from 'Amr, (meaning Sb,) from an Arab of the desert. (TA.) En-Nawawee allows the expression وَهَبُتُ كَذَا مِنْهُ, meaning, I gave such a thing to him, &c.; (من being redundant, as in بِعْتُ كَذَا مِنْهُ “ I sold such a thing to him; ”) as occurring in several trads. (MF.) b2: See 3. b3: وَهَبَنِىاللّٰهُ فِدَاكَ May God make me [or give me as] thy ransom! (IAar, K.) وُهِبْتُ فِدَاكَ May I be made [or given as] thy ransom! Ibn-Umm-Kásim says, that وهب is one of the verbs which signify He caused to be, or to become: and he cites the above phrase from IAar; and adds, that the verb is only used in the pret. tense. Others assert it to be rare. (TA.) b4: هَبْنِى فَعَلْتُ ذٰلِكَ Suppose me; syn. ظُنَّنِى; (AHei, cited by Fei;) or count me, or reckon me; syn. أُحْسُبْنِى وَاعْدُدْنِى; (M, K;) [or grant me;] to have done that. (M, K. *) هَبْ زَيْدًا مَنْطَلِقًا Suppose Zeyd to be going away, or gone away; syn. إِحْسَبْ. (So in two copies of the S: in another, أُحْسُبْ.) Thus this verb is doubly trans.: (S:) but it is not used in this sense in the pret., nor in the aor. : (S, K:) you do not say وَهَبْتُكَ فَعَلْتَ ذٰلِكَ [I supposed thee to have done that]: nor (as some assert, Msb,) do you say هَبْ أَنِّى فَعَلْتُ, (TA,) as say the vulgar, though what the grammarians say, respecting the class of verbs to which ظَنَنْتُ belongs, that أَنَّ and إِنَّ [with what follows them] may supply the place of the two objective complements, [as when you say ظَنَنْتُ أَنَّ زَيْدًا قَائِمٌ, and ظننت إِنَّ زَيْدًا لَقَائِمٌ, “I thought Zeyd to be standing,”] affords matter for controverting this. (Msb.) 3 وَاْهَبَ ↓ وَاهَبَهُ فَوَهَبَهُ, aor. of the latter verb يَهَبُ and يَهِبُ, He strove to surpass him in giving, freely, or disinterestedly, and he surpassed him therein. (K.) [The former of the above aor. ., accord. to general opinion, is irregular; and the latter, regular; because the first radical letter is و; as in the case of وَاعَدَهُ فَوَعَدَهُ, aor. ـِ or, accord. to the rule laid down by Ks, the reverse is perhaps the case, because the medial radical letter is a guttural. See Lumsden's Ar. Gram., p. 171.]4 اوهب لَهُ الشَّىْءَ He prepared, or made ready, the thing for him. (K.) b2: أَوْهَبْتُكَ الطَّعَامَ وَالشَّرَابَ I prepared, or made ready, for thee the food and beverage, and abundance of them. (Tahdheeb el-Af'ál.) But see this verb in an intrans. sense. b3: أَوْهَبَ الطَّعَامُ (tropical:) The food, or corn, or the like, became abundant and ample, so that some of it was given away. (A.) A2: أَوْهَبْتُ لِأَمْرِ كَذَا (tropical:) I became capable of such a thing and able to do it. (A.) b2: أَوْهَبَ لَكَ الشَّىْءُ The thing was, or became, within thy power, or reach, so that thou mightest take it. (K. *) Related on the authority of IAar alone, who says, They did not say أَوْهَبْتُهُ لَكَ. (TA.) b3: أَوْهَبَ لَهُ الشَّىْءُ The thing was lasting to him. (A'Obeyd, Az, S, K.) J cites the following verse: عَظِيمُ القَفَا رِخْوُ الخَوَاصِرِ أَوْهَبَتْ لَهُ عَجْوَةٌ مَسْمُونَةٌ وَخَمِيرُ

[Large in the back of the neck, soft (or loose or flabby) in the flanks: dates of the best that ElMedeeneh produces, prepared with clarified butter, and leaven, are lasting (provisions) to him]. But 'Alee Ibn-Hamzeh says, that this is a mistake, and that the right reading is أُرْهِنَتْ, meaning “ are prepared, and continued. ” So in a marginal note in a copy of the S. (TA.) [So too in the margin of one of my MS. copies of the S.]6 تواهبوا They gave gifts, one to another. (S, K.) b2: فِيهِمِ التَّوَاهُبُ [They have a habit of mutually giving gifts]. (TA.) b3: تَوَاهَبَهُ النَّاسُ بَيْنَهُمْ [The people gave it; one to another]. (TA.) b4: وَلَا التَّوَاهُبُ فِيمَا بَيْنَهُمْ صعةٌ [Nor is their mutual giving of what is (possessed) among them (from fear of) humiliation]: i. e., they do not give by constraint. (TA, from a trad.) 8 إِتهَبَ (originally إِوْتَهَبَ, TA,) He accepted a هِبَة, or gift. (S, Msb.) اتّهبه He accepted it [as a gift]. (K.) إِتَّهَبْتُ مِنْكَ دِرْهَمًا [I accepted from thee a dirhem, as a gift]. (L.) 10 استوهب, (S,) or استوهب هِبةَ, (Msb,) He asked for a هبة, or gift. (S, Msb.) b2: استوهبهُ خَادِمًا [He asked him to give him a servant.] (K, art. خدم.) هَِبةٌ and ↓ مَوْهَبَةٌ A gift (or thing bestowed); properly, one that is freely and disinterestedly given, not for any compensation; a free, or disinterested, gift. (L.) [In the K, the latter is explained as signifying simply a gift.] Pl. of the former هِبَاةٌ; and of the latter, مَوَاهِبُ. (A, &c.) b2: [A هِبَاةٌ is of two kinds: مَوَاهِبُ A free gift, for no requital, or compensation: and هِبَةُ ثَوَابٍ A gift for a requital, or compensation. This distinction is made in law, &c.]

هُبَةٌ i. q. أُهْبَةٌ q. v. (K, in art. اهب.) وَهُوبٌ: see وَاهِبٌ.

وَهَّابٌ and وَهَّابَةٌ: see وَاهِبٌ.

وَاهِبٌ and ↓ وَهُوبٌ (K) and ↓ وَهَّابٌ and ↓ وَهَّابَةٌ (S, K) epithets from وَهَبَ, [“ he gave, &c. ”: the first signifies Giving; properly, as a free gift, disinterestedly; and not for any compensation: or one who gives; &c.:] the others are intensive epithets, [as is said in the S of the third and fourth,] signifying one who gives liberally, or bountifully; &c.: and in this sense ↓ الوَهَّابُ is used as an epithet of God; or, accord. to the Nh, it signifies He who dispenses his bounties universally and perpetually, freely, or without constraint, and disinterestedly, for no compensation. The ة in ↓ وهّابة is added to give more force to the intensiveness; as in عَلَّامَةٌ. (TA.) مَوْهِب and ↓ مَوْهِبَةٌ substs. of وَهَبَ [“ he gave, &c.; ” signifying A gift (or act of giving); properly, that is free and disinterested, not for any compensation; a free, or disinterested, donation]. (S, K, &c.) See 1.

مُوهَبٌ A thing, such as food, prepared, ready, at one's hand. (S.) وَادٍ مُوهِبُ الحَطَبِ (tropical:) A valley abounding with fire-wood. (A.) A2: أَصْبَحَ فُلَانٌ مُوهِبًا Such a one became prepared, or ready, (مُعَدًّا; so in an excellent copy of the S: in another copy, مُعِدًّا:) and able. (S.) مَوْهَبَةٌ: see هِبَةٌ. b2: (tropical:) A cloud falling [in rain] in any place: (K:) pl. مَوَاهِبُ: you say كَثُرَتِ المواهِبُ فِى الأَرْضِ The rains became abundant in the land. (TA.) b3: مَوْهَبَةٌ and ↓ مَوْهِبَةٌ (tropical:) A small pool of water left by a torrent: or the former only is the correct word, and the meaning of which, as explained in the S, is a small hollow, or cavity, in a mountain, in which water stagnates: pl. مَوَاهِبُ: and in the T it is said that a small cavity, or hollow, in a rock, is called مَوْهَبَةٌ, with fet-h, being extr. [with respect to rule]. (TA.) مَوْهِبَةٌ: see مَوْهِبٌ and مَوْهَبَةٌ.

مَوْهُوب A thing given; properly, as a free gift, &c.: see the verb. (Msb.) b2: مَوْهُوبٌ لَهُ Having a thing given to him; properly, as a free gift, &c. (Msb.) b3: مَوْهُوبٌ A son; a child; offspring: and whatever is given to one by the Liberal, or Bountiful, Giver, i. e., by God. An epithet in which the character of a subst. is predominant. (TA.)

ولد

1 وَلَدَتْ, (S, K, &c.,) aor. ـِ (L, K, &c.,) inf. n. وِلَادَهٌ and وَلَادٌ (S, A, L, Msb, K) and وَلَادَهٌ and وَلَادٌ, but each is more common with kesr, (Msb,) and إِلَادَهٌ and مَوْلِدٌ (L, K) and لِدَةٌ, (K,) [and app. مِيلَادٌ, like مِقْدَارٌ, (see an ex. voce تِلَادٌ, in art. تلد,)] She (a woman, S, L, or mother, L, or any animal having an ear, as distinguished from one having merely an ear-hole CCC, (Msb,) brought forth a child, or young one; or children, young, or offspring. (Msb.) b2: Also, ولَدَ, (aor. as above, Msb,) He begot a child, or young one; &c. (Th, L, Msb, K.) b3: أَرْضُ البَلْقَآءِ تَلِدُ الزَّعْفَرَانَ (tropical:) [The land of El-Balkà

produces saffron]. (A.) b4: اللَّيَالِى حَبَالَى لَيْسَ يُدْرَىمَا يَلِدْنَ (tropical:) [The nights are pregnant: it is not known what they will bring forth]. (A.) b5: [لَمْ يَلْدِهِ occurs in a verse cited voce رُبَّ, for لَمْ يَلِدْهُ; like لم أَجْدِ for لَمْ أَجِدْ.]2 ولّدها, inf. n. تَوْلِيدٌ, He assisted her [namely a woman, A, L, Msb, and a ewe or she-goat, S, A, L, Msb, or other animal, Msb) in bringing forth; delivered her of her child or young one: (S, L, Msb, K *:) he acted as a midwife to her. (L.) b2: ولدها أَوْلَادًا He made her to be the mother of children. (MA.) See 4. b3: ولّدهُ, (inf. n. تَوْلِيدٌ, K,) He reared him; educated him; brought him up. The Christians (as Th says, T, L) have corrupted, in the Gospel, God's saying to Jesus, on whom be peace! أَنْتَ نَبِيَّى

وَأَنَا وَلَّدْتُكَ [in the CK, erroneously, ولَدْتك,] Thou art my prophet, and I reared thee: altering it thus, انت بُنَيَّى وانا وَلَدْتُكَ [Thou art my little son, and I begot thee]; attributing to Him a son. (T, * L, K. *) b4: ولّد (tropical:) He innovated, or originated, language, and a story or the like. (A.) (assumed tropical:) [It (a thing) generated, engendered, produced, or originated, another thing.]4 اولدت, (inf. n. إِيلَادٌ, Msb,) She (a woman, S, L, Msb, and a ewe or goat, L) attained to the time of bringing forth; was about to bring forth. (S, L, Msb, K. *) b2: اولد القَوْمُ The people attained to the time of [their having] children. (IKtt.) b3: اولد الجَارِيَةَ He made the girl to be the mother of a child. (MA.) See 2.5 تولّد الشَّىْءُ مِنَ الشَّىْءِ, (S,) or عَنْ غَيْرِهِ, (Msb,) (assumed tropical:) The thing became generated, or engendered, or produced; it originated; from the other thing. (Msb.) b2: تولّدت العَصَبِيَّةُ بَيْنَهُمْ (tropical:) [Party-spirit originated, or became engendered, among them]. (A.) 6 توالدوا They multiplied, or became numerous, [by propagation,] and begot one another; (S, L;) as also ↓ اتّلدوا. (TA.) 8 إِوْتَلَدَ see 6.10 استولدها He rendered her pregnant; got her with child. اولدها in this sense is not of established authority; and some expressly disallow it. (Msb.) وَلْدٌ: see وَلَدٌ.

وُلْدُ رَجُلٍ, and ↓ وِلْدُهُ, A man's people, tribe, or family. So, accord. to some, in the Kur. lxxi. 20. (T.) b2: See وَلَدٌ.

وِلْدٌ: see وُلْد, and وَلَدٌ.

وَلَدٌ (of the measure فَعَلٌ in the sense of the measure مَفْعُولٌ, Msb) and ↓ وُلْدٌ (S, A, L, Msb, K) and ↓ وِلْدٌ (S, L, K) and ↓ وَلْدٌ, (K,) each used alike as sing. and pl., (S, M, A, L, K,) and masc. and fem., (M, L, Msb,) A child, son, daughter, youngling, or young one; and children, sons, daughters, offspring, young, or younglings; of any kind: [often applied to an unborn child, &c.; a fœtus:] (M, L, Msb:) pl. [of pauc.] of وَلَدٌ, (M, L, Msb, TA,) and of وُلْدٌ, (M, L,) أَوْلَادٌ; (M, L, Msb, K;) and [pl. of pauc. of وَلَدٌ,] وِلْدَةٌ and إِلْدَةٌ: (M, L, K:) and pl. of وَلَدٌ, وُلْدٌ, (S, M, L, Msb, K, *) like as أُسْدٌ is pl. of أَسَدٌ, (S, L, Msb,) in the dial. of the tribe of Keys, (T, Msb,) who make وَلَدٌ singular. (T.) b2: مَنْ دَمَّى عَقِبَيْكِ ↓ وُلْدُكِ, a proverb, (T, S, L; but in the S, عَقِبَيْكَ;) of the Benoo-Asad, (S, L,) Thy son is he who made thy two heels to be smeared with blood; (TA;) i. e., whom thou thyself broughtest forth; (K, TA;) he is thy son really; not he whom thou hast taken from another, and adopted. (TA.) b3: مَا أَدْرِى أَىُّ وَلَدِ الرَّجُل هُوَ I know not what man he is. (S, K.) لِدَةٌ, in which the ة is a substitute for the و that is elided from the beginning, for it is from الوِلَادَةُ, (S, L,) or, accord. to some, it is from لَدى, q. v., (TA,) applied to a male and to a female, (TA, voce تِرْبٌ,) i. q. تِرْبٌ; (S, L, K;) meaning One born at the same time with another; coëtanean, or a contemporary in birth (TA) of a man: (S, L:) dual لِدَانِ; (S, L;) [but لِدَةٌ occurs in a dual sense in the JM and O and K, voce صَوْغٌ, q. v.;] pl. لِدَاتٌ and لِدُونَ: (S, L, K:) AHei and other expositors of the Tesheel say, that words like لدة have the latter form of pl. when they become proper names. (TA.) The dim. [of the pl.] is وُلَيْدَاتٌ and وُلَيْدُونَ, (K,) because the formation of a dim. restores a word to its original form; (TA;) not لُدَيَّاتٌ and لُدَيُّونَ, as some of the Arabs erroneously make it: (K:) but this which F pronounces an error is accordant to the authority of the leading writers on inflexion, who say that by regarding the original form, and restoring it thereto, the word is made to depart from the meaning intended by it; for if its dim. were made وُلَيْدٌ, there would be no difference between it and the dim. of وَلَدٌ. (TA.) See also art. لدى. b2: See مِيلَادٌ.

وِلَادٌ and وَلَادٌ: see 1. b2: Pregnancy: (A, L, in which the former only is mentioned, and Msb:) the former is the more common. (Msb.) وَلُودٌ [Prolific; that breeds, or brings forth, plentifully.] (S, K, art. أبد.) b2: See وَالِدٌ.

وَلِيدٌ (of the measure فَعِيلٌ in the sense of the measure مَفْعُولٌ, TA,) and ↓ مَوْلُودٌ signify the same, (T, L, K,) i. e., A new-born child: (M, L:) a young infant: (the former in the L, and the latter in the Msb:) the former, as well as the latter, masc.: (M, L:) or, accord. to some, the former is applied also to a female: as also ↓ وَلِيدَةٌ and ↓ مَوْلُودَةٌ: pl. of وليد, وِلْدَانٌ; and of وليدة. (L.) b2: الولَِيدُ فِى الجَنَّةِ The child that dies in early infancy, or that is prematurely born, is in paradise. (L, from a trad.) b3: Also وَلِيدٌ, وَلَائِدُ. A boy: (S, A, L, K:) a youth: (AHeyth, L:) (tropical:) a boy who has arrived at the age when he is fit for service, before he attains to puberty: (A, L:) a youthful servant; one is so called from the time of his birth until he attains to manhood: the servant of a man in paradise is a وليد always, never changing in age: (L:) a slave; (S, L, K;) or, as some say, one born in servitude: (TA:) fem. in these senses, with ة: (S, A, L, K:) a female slave is called وليدة even if aged: (L:) pl. (of the masc., S, L) وِلْدَانٌ (S, L, K) and وِلْدَهٌ; (L;) and (of the fem.,: S, L) وَلَائِدُ. (S, L, K.) b4: See also مُوَلَّدٌ. b5: أُمُّ الوَلِيدِ The domestic hen. (K.) b6: هُمْ فِى أَمْرِ لَا يُنَادَى وَلِيدُهُ (S, L, K *) [They are in a case, or an affair, wherein (lit. whereof) the boy, or servant-boy, or slave, will not be called out to]: a proverb, (L,) originally meaning, they are in a case of difficulty or distress, such that the mother forgets her child, and does not call out to him: and afterwards applied to any case of difficulty or distress: (M, L:) or they are in a formidable case, in which children are not called out to, but those advanced in age: (AO, or As, M, L:) and sometimes it means, they are in such a state of abundance and affluence that if a وليد put forth his hand to take a thing he is not chidden away from it: (M, L:) or it is applied to a case of good and to one of evil, and means, they are so occupied with their case or affair that if a وليد put forth his hand to the most valuable of things he is not called out to for the purpose of chiding him: (K:) some say, that its original reference is to the running of horses; because a fleet and excellent horse goes without being called out to; and that it is secondarily applied to any case of great moment, and to any case of abundance. (S, L.) b7: One also says, فِى

الأَرْضِ عُشْبٌ لَا يُنَادَى وَلِيدُهُ [In the land is fresh herbage respecting which the servant-boy, or slave, will not be called out to]; because it matters not in what part of such land the beasts are; the whole abounding with herbage: and جَاؤُوا بِطَعَامٍ

لَا يُنَادَى وَلِيدُهُ [They brought food respecting which the servant-boy, or slave, would not be called out to]; meaning, that one would not care what injury he might do to it, nor when he ate of it. (ISk, L.) b8: Muzarrid Eth-Thaalebee says, تَبَرَّأْتُ مَنْ شَتْمِ الرِّجَالِ بِتَوْبَةٍ

إِلَى اللّٰهِ مِنِّى لَا يُنَادَى وَلِيدُهَا [I have become clear of the vice of reviling men, by my turning unto God with repentance respecting which the servant (myself) will not be called out to]; meaning, respecting which I shall not be questioned. (ISk, L) وَلِيدَةٌ: see وَلِيدٌ.

وُلُودِيَّةٌ, (IAar, L, K,) an inf. n. which has no verb, (Th, L,) and وَلُودِيَّةٌ (K) and وَلِيدِيَّةٌ, which, accord. to Th, is the original form, and ↓ وَلَادَةٌ, (L,) Infancy: (IAar, L, K:) boyhood; girlhood: the state of a وَلِيد or وَلِيدَة. (L.) Ex.

فَعَلَ ذٰلِكَ فِى وُلُودِيَّتِهِ, and وَلُودِيَّتِهِ, He did that in his infancy: (El-Basáïr:) and فِى وَلِيدِيَّتِهِ when he was a وَلِيد. (L.) b2: وُلُودِيَّةٌ (L, K) and وَلُودِيَّةٌ (L) Rudeness; coarseness; hardness; churlishness; deficiency in gentleness, (L, K,) and in knowledge of affairs: (L:) illiterateness. (L.) صُحْبَةُ فُلَانٍ وَلَّادَةٌ لِلْخْيرِ (tropical:) [The society of such a one is very productive of good.] (A.) وَالِدٌ and وَالِدَةٌ, (M, L, K) the former as a possessive epithet, and the latter as an act. part. n. (M, L.) A woman, and any pregnant animal, having a child or young one, or children or young; and bringing forth. (Th, M, L.) b2: Also وَالِدٌ A father: (S, L, Msb:) and a mother; (L;) as also وَالِدَةٌ; (S, L, Msb;) [which latter is the more common in this sense:] pl. of the former, وَالِدُونَ; and of the latter, وَالِدَاتٌ: (Msb:) the dual وَالِدَانِ signifies the two parents; the father and mother. (S, L, Msb.) b3: شَاةٌ وَالِدٌ A pregnant ewe or goat; (ISk, S, A, L, Msb, K; *) as also وَالِدَةٌ and ↓ وَلُودٌ: (L, K:) pl. وُلْدٌ, (as in the L, and most other lexicons, accord. to the TA, and in some copies of the K,) or وُلَّدٌ, (as in the A, and in other copies of the K,) each of which is correct. (TA.) b4: Also, A prolific ewe or goat; that breeds, or brings forth, plentifully; (Nh, L;) [as also ↓ وَلُودٌ: see S, K, art. أبد: see also an ex. of وَلُودٌ, applied to a woman, voce أَسْوَأُ.] b5: مِنْ شَرِّ وَالِدٍ وَمَا وَلَدَ, occurring in a trad. respecting prayer for God's protection, [lit., From the evil of a parent and what he hath begotten,] is said to mean Iblees and the devils: (L:) or Adam and the true friends and the prophets and the martyrs and the believers whom he hath begotten. (El-Basáïr.) مَوْلِدٌ The place of birth (T, S, M, A, Msb) of a man. (S, L, &c.) b2: See also مِيلَادٌ.

مُولِدٌ [A woman, and] a ewe or she-goat, (L,) about to bring forth: (L, K: *) pl. مَوَالِدُ and مَوَالِيدُ. (L, K.) مِيلَادٌ The time of birth (T, S, M, A, L, Msb, K) of a man; (S, L, &c.;) as also ↓ مَوْلِدٌ, (T, M, A, L, Msb, K,) and ↓ لِدَةٌ: (K:) but this last is mentioned only in the K, and requires proof. (TA.) b2: [See also 1, of which it is app. an inf. n.]

مَوْلُودٌ: see وَلِيدٌ.

رَجُلٌ مُوَلَّدٌ, (S, L, Msb,) and عَرَبِيَّةٌ مُوَلَّدَةٌ, (S, L,) A man, and an Arab female, not of mere Arabian extraction: (S, L, Msb:) or مُوَلَّدٌ (L) and its fem. مُوَلَّدَهٌ (M, L, K) signify a boy, or slave-boy, (L,) and a girl, or slave-girl, (M, L,) born among the Arabs; (M, L, K;) as also ↓ وَلِيدٌ (M, L) and وَلِيدَةٌ: (M, L, K:) or a boy, or slave-boy, and a girl, or slave-girl, who has been born among the Arabs, and has grown up with their children, and been educated, disciplined, or bred, in their manner: (A, L:) or the latter, مولّدة, signifies one born in a country in [and of] which is only her father or her mother: (ISh, L:) or one born at thine own abode, or home; (ISh, T, S, in art. تلد;) like تِلَادٌ: (S, art. تلد:) or born in the territory of the Muslims. (Mgh, art. تلد.) b2: شَاعِر مُوَلَّدٌ (tropical:) [A post-classical poet;] a poet of the last of the four classes; of the class next after the إِسْلَامِيُّون; also called مُحْدَثٌ: (Mz, 49th نوع:) called by the former appellation [as well as the latter] because of his recent age. (L, K.) [It is difficult to mark the exact line of distinction between the Islámees and the Muwelleds, so as always to be certain to which of these two classes a poet belongs. The latter are those born, not merely since the first corruption of the Arabic language, which happened in, or before, the age of Mohammad, (see Mz, 44th نوع,) but since the extensive corruption which happened after the Arabs had spread themselves, by their conquests, among foreigners, in consequence of which their language became simplified. This change took place in the latter half of the first century of the Flight. Hence the poetry of the Muwelleds in not cited as authoritative in lexicology or grammar, or as to the metres of verse, or rhymes. (See شَاهِدٌ.)] Ibn-Rasheek mentions, as the most famous of the Muwelleds, El-Hasan (surnamed Aboo-Nuwás) Habeeb, ElBohturee, Ibn-Er-Roomee, Ibn-El-Moatezz, and El-Mutanebbee: [the first of whom died in the year of the Flight 195, or -6, or -8]. Aboo-'Amr Ibn-El- 'Alà [who died in the year of the Flight 154, or -9,] termed El-Farezdak and Jereer Muwelleds, in comparison with the Pagan poets and the Mukhadrams, though others call them Islámees. (Mz, 49th نوع.) b3: كَلَامٌ مُوَلَّدٌ (tropical:) [Postclassical,] or innovated, or modern, or modernized, language; (L;) language which is not of the original dialect of the Arabs; (A;) language which is not genuine Arabic. (Msb.) and simply مُوَلَّدٌ (tropical:) [A post-classical phrase or word;] a modernism; an innovated, or a modern, or modernized, phrase or word; a phrase or word innovated by any of the Muwelleds, whose phrases or words are not cited as authoritative [in lexicology, or grammar, or as to the metres of verse, or rhymes: see above]: the difference between it and the مَصْنُوع is, that the latter is given by its author as chaste (فصيح) Arabic; whereas this is the contrary [i. e., confessedly innovated]. (Mz, 21st نوع.) It is opposed to لُغَةٌ. The lexicons passim.) b4: Also مُوَلَّدٌ, (L,) and its fem. with ة, (K,) (tropical:) Anything innovated. (L, K.) b5: كِتَابٌ مُوَلَّدٌ (tropical:) A forged writing. (L, K.) b6: بَيِّنَهٌ مُوَلَّدَةٌ (tropical:) Evidence not verified. (L, K.) مُوَلِّدَةٌ A midwife. (A, L, K.)

وسط

1 وَسَطَ القَوْمَ, aor. ـِ inf. n. وَسْطٌ (S, Msb, K) [and وُسُوطٌ (as shown below)] and سِطَةٌ, (S, K,) He sat, [or was, or became,] in the middle, or midst, of the people, or company of men; (K;) or among them: (TA;) i. q. ↓ توسّطهُمْ; (S, K;) or بَيْنَهُمْ ↓ توسّط: (Msb:) and in like manner, وَسَطَ المَكَانَ [he was, or became, or sat, in the middle, or midst, of the place]: (Msb:) and وَسَطَ الشَّىْءَ, and ↓ وسّطهُ, and ↓ توسّطهُ, he was, or became, in the middle, or midst, of the thing: and [in like manner] وُسُوطُ الشَّمْسِ signifies السَّمَآءَ ↓ تَوَسُّطُهَا [The sun's being, or becoming, in the middle, or midst, of the sky]. (M.) b2: وَسَطَ الشَّىْءَ also signifies He, or it, was, or became, in the best part of the thing, most remote from the two extremes. (TA.) And وَسَطَهُ He alighted, or took up his abode, in, or among, the best, or most generous, thereof. (M.) and وَسَطَ الرَّجُلُ قَوْمَهُ, and فِى قَوْمِهِ, inf. n. وَسَاطَةٌ, The man occupied, or held, a middle place, [meaning the best place, or one of the best places,] among his people, in respect of truth and equity. (Msb.) And وَسَطَ قَوْمَهُ فِى الحَسَبِ, aor. ـِ inf. n. سِطَةٌ, [He held a middle, or good, or the best, rank among his people in regard of grounds of pretension to respect.] (M.) And وَسُطَ فِى

حَسَبِهِ, [aor. ـْ inf. n. وَسَاطَةٌ and سِطَةٌ, [He held a middle, or good, or the best, rank in regard of his grounds of pretension to respect;] (M, TA;) and وَسَطَ signifies the same; (M;) and so does ↓ وسّط, (M, TA,) inf. n. تَوْسِيطٌ. (TA.) [See وَسَطٌ, below.]2 وسّطهُ, (K,) inf. n. تَوْسِيطٌ, (S, K,) He put it in the middle, or midst. (S, K.) b2: And [so in the S, but in the K “ or,”] He cut it [in the middle, or midst, i. e.] in two halves. (S, K.) [See the pass. part. n., below.] b3: [In the Kur, c. 5,] some read, فَوَسَّطْنَ بِهِ جَمْعًا [which may mean And have put in the midst, thereby, a company of the enemy: or have divided in two halves, thereby, &c.: or have thereby become in the midst of a company of the enemy]: (S, TA:) others read فَوَسَطْنَ. (TA.) See 1, first sentence. b4: وسّط فى حَسَبِهِ: see 1, last sentence.5 تَوَسَّطَ see 1, first sentence, in four places. b2: توسّط بَيْنَ النَّاسِ He mediated, or interceded, between the men, or people, for the purpose of accommodation; from وَسَطَ الرَّجُلُ قَوْمَهُ and فِى

قَوْمِهِ, explained above; (Msb;) or from وَسَاطَةٌ; (S;) he made mediation, or intercession, (عَمِلَ الوَسَاطَةَ,) between them. (K.) b3: توسّط also signifies He took what was of a middle sort, between the good and the bad. (K.) وَسْط, with the س quiescent, is an adv. n.; [as such written وَسْطَ, meaning In the middle of: in the midst of; or among;] (S, M, IB, Mgh, K;) and it is for this reason that it has its middle letter quiescent, (S, IB,) like بَيْنَ (IB) with which it is syn.; (IB, Msb;) [for] it may be used in any case in which بَيْنَ may be substituted for it; (S, IAth, K;) and, like بَيْنَ, it does not denote a part of the thing denoted by the noun to which it is prefixed, wherein differing from ↓ وَسَط. (S, IB, K.) You say, جَلَسْتُ وَسْطَ القَوْمِ (S, IB, Msb) I sat [in the middle of, or in the midst of,] or among, the people, or company of men, (IB, Msb;) not being one of them. (IB.) And وَسْطَ رَأْسِهِ دُهْنٌ [In the middle of his head is oil]; not meaning a component part of the head. (IB.) And it is said in a trad.

الجَالِسُ وَسْطَ الحَلْقَةِ مَلْعُونٌ [The sitter in the midst of the ring is cursed]: for he must of necessity turn his back towards some of those who surround him, and so displease them; wherefore they curse him and revile him. (IAth.) b2: It may not [properly] be used as a decl. n., (IB,) i. e. as an inchoative, (Mgh,) nor as an agent, nor as an objective complement; (IB, Mgh) &c.; thus, also, differing from ↓ وَسَط; unless it have the adverbial particle [فِى] prefixed to it; in which case it has the sense of وَسَط, and you say, جَلَسْتُ فِى وَسْطِ القَوْمِ and فى وَسْطِ رَأْسِهِ دُهْنٌ [like as you say جَلَسْتُ وَسْطَ القَوْمِ and وَسْطَ رَأْسِهِ دُهنٌ, explained above]: and sometimes it is used as a subst., preserving the quiescence [and the adverbial form], like as بَيْنَ is used as a subst. though virtually an adv. n., in cases like that where it is said in the Kur, [vi. 94,] لَقَدْ تَقَطَّعَ بَيْنَكُمْ [meaning مَا بَيْنَكُمْ, or, as explained in the Expos. of the Jel., وَصْلُكُمْ بَيْنَكُمْ]: (IB:) or وَسْط is sometimes used for ↓ وَسَط, improperly; (S;) or it may be so used; (Msb;) or it is so used by poetic license; (M;) or, as some say, each of them may take the place of the other; and this seems the most likely: (IAth:) or one says وَسْط, with sukoon, only, of that whereof the component parts are separate, or distinct, (IAth, K *,) such as a number of men, and beasts of carriage, &c.; (IAth;) and ↓ وَسَط, (IAth,) or both, (K,) of that whereof the component parts are united, (IAth, K *,) such as a house, and the head, (IAth,) or such as a ring: (K:) it is related, as on the authority of Th, that الشَّىْءِ ↓ وَسَطُ and وسْطُهُ [both meaning The middle, or midst, of the thing] are said when the thing is solid; but when its component parts are separate, or distinct, the word is وَسْطٌ, with sukoon, exclusively. (M.) وَسَطٌ [The middle, midst, or middle part, of a thing; i. e.,] properly, the part of which several lateral, or outer, portions are equal; as, for instance, the middle finger: but also meaning the part which is surrounded, or enclosed, on its several sides, although unequally: (Msb:) or the part that is between the two sides or extremities of a thing; (M, IB, Mgh, K;) [or the part, or point, that is between every two opposite extremities of a thing; and properly when equidistant;] as, for instance, the centre of a circle: (Mgh:) as also ↓ أَوْسَطُ, (M, K,) which is [likewise] a subst., like أَفْكَلٌ and أَزْمَلٌ [but imperfectly decl. because originally an epithet]: (M:) وَسَطٌ has its middle letter with fet-h in order that it may agree in measure with its contr., which is طَرَفٌ; the like agreement being frequent: (IB:) and it is only used in cases in which بَيْنَ may not be substituted for it, herein [and in other respects, mentioned in the next preceding paragraph,] differing from وَسْط: (S, IB, K:) [respecting the similar and dissimilar usages of وَسَط and وَسّط, sufficient observations have been made in the next preceding paragraph, which see throughout, and more especially in its latter part:] the pl. of وَسَطٌ is أَوْسَاطٌ; and that of its syn. ↓ أَوْسَطُ is أَوَاسِطُ; or this may be a pl. of ↓ وَاسِطٌ, and originally وَوَاسِطُ. (M.) You say, جَلَسْتُ فِى

وَسَطِ الدَّارِ [I sat in the middle, or middle part, of the house]; (S, Mgh, Msb;) because وَسَط is a subst. (S.) And إِتَّسَعَ وَسَطُهُ [The middle, or middle part, thereof, became wide]. (Mgh, Msb.) And ضَرَبْتُ وَسَطَ رَأْسِهِ [I smote the middle, or middle part, of his head]. (Mgh, * Msb.) And كَسَرْتُ وَسَطَ الرُّمْحِ [I broke the middle, or middle part, of the spear]. (IB.) And وَسَطُهُ خَيْرٌ مِنْ طَرَفِهِ [The middle, or middle part, thereof is better than the extremity]. (Mgh, Msb.) And خَيَرُ الأُمُورِ أَوْسَاطُهَا The best of affairs, or actions, or cases, are such of them as are between two extremes. (M. [See R. Q. 1, in art. حق.]) It is sometimes put in the accus. case as an adv. n.; as in the saying, جَلَسْتُ وَسَطَ الدَّارِ; but this is an instance of departure from the original usage; and [the meaning is جَلَسْتُ فِى وَسَطِ الدَّارِ signifying as explained above; so that] it is not here syn. with بَيْنَ, like as وَسْطَ is. (IB.) b2: It is also used as an epithet: (IB, Mgh:) [as such signifying Middle; intermediate; midway, or equidistant, between the two extremities or extremes; in place, or position: but in this sense superseded in usage by ↓ أَوْسَطُ and ↓ وَاسِطٌ and ↓ مُتَوَسِّطٌ: and in time; but in this sense also superseded in usage by ↓ أَوْسَطُ:] middling; of middle sort, kind, or rate; (Msb;) as also ↓ أَوْسَطُ (S, * M, Mgh, Msb, K) and ↓ مُتَوَسِّطٌ (M, Mgh, Msb) and ↓ وَسُوطٌ (M, TA) [and ↓ وَسِيطٌ]; between good and bad; (Msb, TA;) as also ↓ أَوْسَطُ: (Msb:) conforming, or conformable, to the just mean; just; equitable: (Zj, S, K:) good; (Zj, M, Msb, K;) as also ↓ وَسِيطٌ: (M:) most conforming, or conformable, to the just mean; most just; most equitable; applied to what is so of a thing; (S, M, K;) whatever it be; (S, K;) as also ↓ أَوْسَطَ: (M:) best; (Msb;) as also ↓ أَوْسَطُ: (S, * Msb, K *:) most generous: (M:) and when used as an epithet, it is applied alike to a masc., fem., sing., dual, and pl., subst.: (Mgh:) the fem. of ↓ أَوْسَطُ is وُسْطَى; (Mgh, Msb;) and the pl. masc. أَوَاسِطُ; and pl. fem. وُسَطٌ. (Msb.) Hence, (Msb,) ↓ الإِصْبَعُ الوُسْطَى (S, Msb, K) The middle finger. (Msb.) And ↓ اليَوْمُ الأَوْسَطُ [The middle day]. (Msb.) And ↓ اللَّيْلَةُ الوُسْطَى [The middle night. (Msb.) And ↓ العَشَرَةُ الأَوَاسِطُ, meaning The [ten middle] days. (Msb.) And العَشْرُ

↓ الوُسَطُ, meaning The [ten middle nights: not ↓ العَشْرُ الأَوْسَطُ; for this is a vulgar mistake, into which relaters of traditions have fallen; or it may be a mistake of transcription. (Msb.) and ↓ الصَّلٰوةُ الوُسْطَى, (M, Mgh, &c.,) mentioned in the Kur, [ii. 239,] (M, K,) meaning The middle prayer (Bd, TA) between the other prayers, (Bd,) or between the prayers of the night and the day; (TA;) or the most excellent of them in particular: (Bd:) i. e. the prayer of the afternoon; ('Alee Ibn-Abee-Tálib, I'Ab, and others, Mgh, Bd, K;) because the prophet said, on the day of the Ahzáb, “they have diverted us from الصلوة الوسطى, the prayer of the afternoon: ” (Bd:) or the prayer of daybreak; (also said to be on the authority of 'Alee, Mgh, Bd, K;) because it is between the prayers of the night and the day; (Bd;) for the saying of the prophet mentioned above does not contravene this and other assertions, since what is meant in the trad. is not what is meant in the Kur: (K:) or, (M, K,) accord. to Abu-l-Hasan, (M,) the prayer of Friday; (M, K;) because it is the most excellent of the prayers; (M;) and he who says otherwise errs, unless he trace up the assertion to the prophet: (M, K:) these three opinions are of the strongest authority; (B;) and the first is that which commonly obtains: (Mgh:) or the prayer of noon; (Mgh, Bd, Msb, K;) because it is in the middle of the day: (Bd:) or the prayer of Friday on the day thereof; but on other days the prayer of noon: (K, and also said to be on the authority of 'Alec:) or the prayer of sunset: (Mgh, Bd, K:) or the prayer of nightfall: (Bd, K:) or [the night-prayer called] الوِتْر: (K:) or the prayer of the breaking of the fast: (K:) or the prayer of sacrifices: (K:) or the prayer of the period called the ضُحَى: (K:) or the prayer of the congregation: (K:) or the prayer of fear: (K:) or the prayers of nightfall and daybreak together: (K, and said to be on the authorities of 'Omar and 'Othmán:) or the prayers of daybreak and the afternoon together: (K:) or any of the five prayers; because before it are two prayers and after it are two prayers: (K:) or all the divinely-appointed prayers: (K:) or certain prayers not particularized: (K:) or prayer of middling length, between long and short. (K.) Hence also, شَىْءٌ وَسَطٌ A middling thing; a thing of middle sort or kind; (Msb;) between good and bad; (S, Msb;) as also ↓ أَوْسَطُ: (Msb:) and in like manner it is applied to a male slave, and a female slave, (Msb,) and two male slaves, and two sheep or goats. (Mgh.) And مَا تُطْعِمُونَ ↓ مِنْ أَوْسَطِ

أَهْلِيكُمْ, in the Kur, [v. 91,] Of the middle sort of that which ye give for food to your families, (Mgh, Msb,) between what is prodigal and what is niggardly. (Mgh.) And ↓ النَّمَطُ الأَوْسَطُ The middle class of men: occurring in a saying of 'Alee, cited in full in art. غط. (M.) And عَلِّمْنِى

↓ دِينًا وَسُوطا Teach thou to me a religion of the middle sort: occurring in a saying of an Arab of the desert to El-Hasan, cited in full voce فَرَطَ. (M, TA.) And جَعَلْنَاكُمْ أَمَّةً وَسَطًا, in the Kur, [ii. 137,] (S, Mgh, Msb,) [We have made you to be a nation] conforming, or conformable, to the just mean; just; equitable: (Zj, S, IB, Bd, K:) or good. (Zj, Bd, Msb, K.) And مَرْعًى

وَسَطٌ Choice pasturage. (M.) And رَجُلٌ وَسَطٌ A good man; as also ↓ وَسِيطٌ: (M:) or a man having good grounds of pretension to respect. (TA.) And فِى قَوْمِهِ ↓ فُلَانٌ وَسِيطٌ, (S, K *,) or بَيْنَهُمْ, (as in some copies of the K,) Such a one is the best of his people (↓ أَوْسَطُهُمْ) in race, and the highest of them in station. (S, K.) and الدَّارِ وَالحَسَبِ ↓ فُلَانٌ وَسِيطُ [Such a one is of good quality, or of the best quality, in respect of tribe, and of grounds of pretension to honour]. (Lth.) And هُوَ مِنْ وَسَطِ قَوْمِهِ, and ↓ من أَوْسَطِهِمْ, He is of the best of his people. (Msb.) And in like manner, هُوَ مِنْ وَسَطِ الشَّىْءِ, and ↓ من أَوْسَطِهِ, It is of the best of the thing. (Msb.) And قَالَ

↓ أَوْسَطُهُمْ in the Kur, lxviii. 28, The best of them said: (Jel:) or the most rightly directed, of them, to the truth: (Msb:) or it means ↓ أَوْسَطُهُمْ رَأْيًا [the most remote, of them, from either extreme, in judgment]; or سِنًّا [in age]. (Bd.) وَسُوطٌ: see وَسَطٌ, as an epithet, in two places.

وَسِيطٌ: see وَسَطٌ, as an epithet, in five places. b2: A mediator, or an intercessor, for the purpose of accommodation, (O, K,) between people, (O,) or between two persons engaged in mutual altercation or litigation. (K.) وَسَاطَةٌ [originally an inf. n.: (see 1:) b2: and hence, as a subst., Mediation, or intercession]. (S, K: see 5.) b3: وَسَاطَةُ الدَّنَانِيرِ The best of deenárs. (TA.) وَسِيطَةٌ A mean, or means: pl. وَسَائِطُ.]

وَاسِطٌ: see وَسَطٌ, as a subst., and also as an epithet. b2: وَاسِطُ الكُورِ, (Lth, S, K,) or الرَّحْلِ, (ISh, Az, M,) and ↓ وَاسِطَتُهُ, (Lth, M, K,) and ↓ مَوْسِطَتُهُ, (Lh, M, [or perhaps ↓ مُوسِطَتُهُ, corresponding to ↓ مُؤْخِرَتُهُ,]) The fore-part of the camel's saddle: (S, K:) accord. to Lth, (Az, TA,) the part, of the camel's saddle, which is between the تَادِمَة and the آخِرَة; (Az, M, L;) but this is a mistake; (Az, L;) for the واسط of the camel's saddle is one of the شَرْخَانِ, (ISh, Az, L,) which are its two extremities, [or upright pieces of wood,] like the قَرَبُوسُانِ of the horse's saddle, (Az, L,) between which the rider sits; (ISh, Az, L;) it is the extremity which is next to the head of the camel; (Az, L;) the tall forepart next to the breast of the rider, (ISh, Az, L,) against which the breast of the rider sometimes strikes; (TA, in art. نحز;) the آخِرةَ being the extremity which is next to the tail of the camel; (Az, L;) the hinder part of the saddle, which is its tall and broad piece of wood that is against (تُحَاذِى) the head of the rider: (ISh, Az, L:) the former of these is not called واسط as being a middle part between the آخرة and the قادمة, as Lth says; nor has the camel's saddle any [part called] قادمة. (Az, L.) b3: الوَاسِطُ also signifies The piece of wood that is in the middle, between the two pieces called the عِضَادَتَانِ, in the yoke that is upon the neck of a bull which draws a cart or the like. (L in art. عضذ.) وَاسِطَةٌ The jewel that is in the middle of a قِلَادَة [or necklace], which is the best thereof; (S;) the large pearl (دُرَّة) that is in the middle thereof, which is the most precious of the beads thereof. (L.) b2: [In modern Arabic, A means of doing a thing. You say, بِوَاسِطَةِ كَذَا By means of such a thing. b3: Also, An intermediary, interposer, or agent between parties; a go-between.] b4: See also وَاسِطٌ. b5: هُوَ فِى

وَاسِطَةٍ مِنَ العَيْشِ (assumed tropical:) He is in a good condition of life. (Er-Rághib, TA, in art. حف.) أَوْسَطُ; fem. وُسْطَى; pl. masc. أَوَاسِطُ; pl. fem.

وُسَطٌ: see وَسَطٌ, as a subst., in two places; and as an epithet, throughout.

مُوسَطٌ What is in the middle of a بَيْت [i. e. house, or tent, &c.], particularly. (Ibn-'Abbád, K.) مَوْسِطَةٌ, or مُوسِطَةٌ: see وَاسِطٌ.

قَتَلَ فُلَانًا مُوَسَّطًا He slew such a one cut [in the middle, or midst,] in two halves. (TA.) [This mode of slaughter, termed تَوْسِيطٌ, was often practised under the rule of the Egyptian Sultáns; many instances thereof being mentioned by ElMakreezee and other historians. See De Sacy's Chrest. Ar., 2nd ed., vol. i. p. 468.]

مُتَوَسِّطٌ: see وَسَطٌ, as an epithet, in two places.

وصل

1 وَصَلَهُ

, and وَصَلَ إِلَيْهِ, He, or it, arrived at, came to, reached, attained, him, or it; (S, K, &c.;) as also إِلَيْهِ ↓ تَوَصَّل. (M.) b2: وَصَلَ رَحِمَهُ He made close his ties of relationship by behaving with goodness and affection, &c., to kindred: see صِلَةُ الرَّحِمِ. b3: وَصَلَهُ and ↓ وَاصَلَهُ He had, or held, close, or loving, communion, commerce, or intercourse, with him. (Msb, K.) b4: وَصَلَهُ, inf. n. وَصْلٌ and صلَةٌ; and ↓ وَاصَلَهُ, inf. n. مُوَاصَلَةٌ and وِصَالٌ; are said with relation to love, whether chaste or unchaste. (M, K.) b5: And وَصَلَ حَبْلَهُ, inf. n. وَصْلٌ and صِلَةٌ; and حَبْلَهُ ↓ وَاصَلَ: [He made close his bond of love, by affectionate conduct]. (M.) b6: وَصَلَهُ He gave him property. (TA.) and وَصَلَهُ بِجَائِزَةٍ [He gave him a gift]. (K in art. حذف.) b7: وَصَلَ He connected, or conjoined, a word with a following word, not pausing after the former; he made no interruption.2 وَصَّلَهُ

, inf. n. تَوْصِيلٌ, He joined, or connected, much: he made a string to have many joinings. (TA: the latter from an explanation of the pass. part. n.) b2: وَصَّلَهُ إِلَيْهِ He made it to reach it, or him: syn. أَنْهَاهُ إِلَيْهِ, and أَبْلَفَهُ

إِيَّاه; like إِلَيْهِ ↓ أَوْصَلَهُ [q. v.]. (TA.) See an ex. voce غفَلَ.3 وَاْصَلَ See 1. b2: وَاصَلَ الصِّيَامَ, inf. n. مُوَاصَلَةٌ and وِصَالٌ, He continued the fasting uninterruptedly. (TA.) b3: وَاصَلَ: see وَاتَرَ. b4: وَاصَلَ المَرْأَةَ He held communion, or commerce, of love with the woman. b5: وَاصَلَا Contr. of قَاطَعَا. (K in art. قطع.) 4 أَوْصَلَهُ He made, or caused, him, or it, to reach; he caused to come, brought, conveyed, or delivered, him, or it; (S, * M, K, *) إِلَيْهِ to him, or it; as also ↓ وَصَّلَهُ. (M.) See أَدَّاهُ.5 توصّل إِلَيْهِ He applied himself with gentleness, or courtesy, to obtain access, or nearness, to him. (S.) See 1.8 اِتَّصَلَ بِهِ It communicated with it. (Modern usage.) وَصْلٌ Union [of companions or friends or lovers]; contr. of فِرَاقٌ (T, S, voce بَيْنٌ) or of فُرْقَةٌ (Msb, ibid.) or of فَصْلٌ (Bd in vi. 94) or of هِجْرَانٌ. (S.) b2: فِى الوَصْلِ وَالوَقْفِ In the case of connexion with a following word and in the case of a pause.

وِصْلٌ and ↓ وُصْلٌ A limb: see فَخِذٌ and فَعْمٌ; and see also Har, p. 346. Between every فَصْلَانِ [or rather between every فَصْل and the فَصْل next to it] is a وِصْل. (O, K, in art. فصل.) وُصْلٌ

: see وِصْلٌ.

صِلَةُ الرَّحِمِ (tropical:) The [making close one's ties of relationship by] behaving with kindness, or goodness and affection and gentleness, and considerateness, or regard for their circumstances, to kindred, or relations, even though remote, or evil-doers: and قَطْعُ الرَّحِمِ signifies the contr. (IAth, TA.) b2: صِلَةٌ A gift for which no compensation is to be made; a free gift; a gratuity; like هِبَةٌ and صَدَقَةٌ. (Marg. note in a copy of the KT.) b3: صِلَةٌ The connexion of a verb with the objective complement, whether immediate or by means of a preposition. b4: صِلَةٌ The complement of a مَوْصُول [or conjunct], (I have thus rendered it voce أَلْ,) whether the latter be a particle or a noun. (I' Ak, sect. المَوْصُولُ.) b5: [The term صِلَةٌ is also applied in the Msb, art. أذن, to لَهُ in the phrase مَأْذُونٌ لَهُ.] Often applied to the connective prep. by which a verb or act. part. n. is transitive, together with the noun or pronoun governed by it; as to لَهُ in أَذَنَ لَهُ: and that prep. alone is called حَرْفُ الصِّلَةِ.

Also, to a prep. by which a pass. verb or part. n. is connected with its subject, together with that subject; as لَهُ in أُذِنَ لَهُ. In this case it is an inf. n. in the sense of a pass. part. n., namely, of مَوْصُولٌ. (IbrD.) b6: [صِلَةٌ A connective word or phrase: as يَكَدْ is said to be in the phrase لَمْ يَكَدْ يَرَاهَا: see art. كود. In this case it is an inf. n. used in the sense of an act. part. n.] It is used in this sense especially with reference to cases in the Kur-án. (MF, art. كود.) وُصْلَةٌ

: see عُلْقَةٌ: A means of connexion, or attachment: see ذَرِيعَةٌ.

مَوْصِلٌ A joint, or place of juncture.

مَوْصُولٌ

, in grammar, [A conjunct]. This is of two kinds; مَوْصُولٌ حَرْفِىٌّ and مَوْصُولٌ إِسْمِىٌّ.

The former term [or conjunct particle] is applied to the infinitive particles أَنْ, أَنَّ, كَى, لَوْ, and مَا. The latter term [or conjunct noun] (I have thus rendered it voce أَلْ, and voce إِنْ, and voce إِنَّ) is applied to the conjunctive nouns أَلَّذِى, and its fem. اَلَّتِى, and مَنْ, and مَا, and ذُو in the dial. of Teiyi, and to اَلْ, which last some incorrectly hold to be a conjunct particle, and others assert to be a determinative particle and not a conjunct, and to ذَا after the interrogative مَا or مَنْ. (I' Ak, sect. المَوْصُولُ.) إِسْتِثْنَآءٌ مُتَّصِلٌ An exception in which the thing excepted is united in kind to that from which the exception is made; contr. of مُنْقَطِعٌ.

زهد

1 زَهِدَ فِيهِ, (S, A, Mgh, Msb, K,) and عَنْهُ, (S, Mgh, Msb,) aor. ـَ (S, K;) [the most usual form of the verb;] and زَهَدَ, aor. ـَ (S, Msb, K;) which is the most approved form, though MF says otherwise; (TA;) and زَهُدَ, aor. ـُ (Th, K;) inf. n. زُهْدٌ and زَهَادَةٌ (S, Mgh, Msb, K) and زَهْدٌ; (Sb, TA;) He abstained from it; [meaning, from something that would gratify the passions or senses;] relinquished it; forsook it; shunned, or avoided, it; did not desire it; (S, A, Mgh, Msb, K;) contr. of رَغِبَ [i. e. of رَغِبَ فِيهِ], (S, K,) and i. q. رَغِبَ عَنْهُ, (A, Mgh,) and لَمْ يُرِدْهُ, (Mgh,) and تَرَكَهُ and أَعْرَضَ عَنْهُ: (Msb:) or he abstained from it, meaning a thing of the lawfulness of which he was sure, so far as to take the least that was sufficient thereof, leaving the rest to God: (MF:) or زَهَادَةٌ relates only to worldly things; and زُهْدٌ, to matters of religion: (Kh, Msb, K:) or both signify the exercising oneself in the service of God, or in acts of devotion; as also ↓ تَزَهُّدٌ: (KL:) he who makes a difference between زَهِدَ فِيهِ and زَهِدَ عَنْهُ errs. (Mgh.) b2: زَهَادَةٌ and زُهْدٌ also signify [particularly The being abstinent in respect of eating;] the eating little. (A, TA.) b3: And زَهَدَ and ↓ ازهد He straitened his household, by reason of niggardliness or poverty. (TA in art. زنق.) A2: زَهَدَهُ, aor. ـَ (K,) inf. n. زَهْدٌ, (TA,) (tropical:) He computed, or determined, its quantity, measure, size, bulk, proportion, extent, amount, sum, or number; or he computed by conjecture its quantity or measure &c., or the quantity of its fruit; as also ↓ ازهدهُ, (K, TA,) inf. n. إِزْهَادٌ; and ↓ زهّدهُ, inf. n. تَزْهِيدٌ: all used in relation to palm-trees. (TA.) You say, زَهَدْتُ النَّخْلُ, aor. and inf. n. as above, (tropical:) I computed by conjecture the quantity of the fruit upon the palm-trees. (Esh-Sheybánee, S, TA.) And زَهَدْتُ المَالَ (assumed tropical:) I computed by conjecture the quantity, or amount, of the property; or the number of the camels or cattle. (JK.) 2 زهّدهُ فِيهِ [and عَنْهُ] He made him, or caused him, to abstain from it; to relinquish it; to forsake it; to shun, or avoid, it; or to be not desirous of it; (L, Msb;) i. q. زَغَّبَهُ عَنْهُ; (L;) trans. of زَهِدَ فِيهِ: (Msb:) [i. e.] التَّزْهِيدُ فِى الشَّىْءِ and عَنْهُ is the contr. of التَّرْغِيبُ فِيهِ. (S, K. *) b2: And التَّزْهِيدُ is also (tropical:) syn. with التَّبْخِيلُ. (K, TA. [In the CK, erroneously, التَّبْخِيلُ.]) One says, النَّاسُ يُزَهِّدُونَهُ and يُبَخِّلُونَهُ (tropical:) [Men, or the people, impute to him, or accuse him of, niggardliness, or stinginess]. (A, TA.) And 'Adee. Ibn-Zeyd says, وَ لَلْبَخْلَةُ الأُولَى لِمَنْ كَانَ بَاخِلًا

أَعَقُّ وَمَنْ يَبْخَلْ يُلَمْ وَ يُزْهَّدِ i. e. (assumed tropical:) [And verily the first single act of niggardliness, of him who is acting in a niggardly manner, is most undutious to parents; (app. because generosity is what they enjoin above all things;) and he who is niggardly is blamed, and] is charged with being a niggard, a low or mean or sordid man. (TA.) b3: See also 1.4 ازهد, (JK, L,) inf. n. إِزْهَادٌ, (JK, S, L,) He was, or became, one whose property was not desired, because of its littleness; (JK, L;) he possessed little property, (S * L,) which, because of its littleness, was not desired. (L.) b2: See also 1.

A2: ازهدهُ: see 1, near the end.5 تزهّد He manifested, or made a show of, زُهْد [or abstinence, &c., generally meaning exercise in the service of God, or devotion]: (KL:) [and] he devoted himself to the service of God, or to religious exercises; or applied himself to acts of devotion. (S, Msb.) See also 1.6 تزاهدوهُ (assumed tropical:) They contemned, or despised, him, or it. (K.) It is said in a trad., of wine-drinkers, تزاهدوا الحَدَّ, i. e. they contemned the حَدّ [or prescribed castigation]; held it in little, or mean, estimation; regarded it as a small thing. (TA.) [See also what next follows.]8 اِزْدَهَدَهُ (assumed tropical:) He reckoned it little. (K.) Yousay, فُلَانٌ يَزْدَهِدُ عَطَآءَ فُلَانٍ (assumed tropical:) Such a one reckons little the gift of such a one. (ISk, S.) [See also what next precedes.]

زَهْدٌ (tropical:) A small quantity. (A.) You say, خُذْ زَهْدَ مَا يَكْفِيكَ (JK, S, K) (tropical:) Take thou the small quantity that is sufficient for thee: (A:) or as much as is sufficient for thee. (JK, S.) زَهَدٌ (tropical:) The poor-rate; syn. زَكَاةٌ: (A, K:) mentioned by Aboo-Sa'eed, on the authority of Mubtekir El-Bedawee: so called, accord. to Aboo-Sa'eed, because of its littleness; the زكاة of property being the least portion of it; or, accord. to the A, because the fortieth part [which is its general proportion] is little. (TA.) So in the saying, مَا لَكَ تَمْنَعُ الزَّهَدَ (tropical:) [What aileth thee that thou refusest the poor-rate?]. (A, TA.) أَرْضٌ زَهَادٌ (assumed tropical:) Land that does not flow with water except in consequence of much rain: (S:) or land that flows with water in consequence of the least rain; (ISk, JK, and TA in art. حشد;) as also حَشَادٌ; (ISk, TA in art. حشد;) [contr. of أَرْضٌ رَغَابٌ: see also زَهِيدٌ.] And زَهَادُ التِّلَاعِ (assumed tropical:) The small water-courses. (L.) زَهِيدٌ Who eats little; (T, K;) applied to a man; (T;) [and] so زَهِيدُ الأَكْلِ; (S;) or زَهِيدُ الطَّعْمِ: (A:) and so زَهِيدٌ or زَهِيدَةٌ, (as in different places in the T,) applied to a woman: contr. of [رَغِيبٌ and] رَغِيبَةٌ. (T.) You say, فُلَانٌ زَهِيدٌ ↓ زَاهِدٌ, i. e. [Such a one is abstinent, &c., and] a small eater. (A.) b2: (assumed tropical:) Small in quantity or number: (S, Msb, K:) so applied to a gift. (S.) b3: (assumed tropical:) Contemptible, despicable, mean, or paltry. (TA.) b4: (tropical:) A man who possesses, or does, little, or no, good. (A, TA.) b5: (assumed tropical:) A man (Lh, TA) narrow, or niggardly, in disposition; (Lh, K, TA;) as also ↓ زَاهِدٌ; (K;) fem. of the former with ة: (Lh, TA:) a low, ignoble, ungenerous, mean, or sordid, man; such that one does not desire what he possesses; as also ↓ زَاهِدٌ. (L.) b6: هُوَ زَهِيدُ العَيْنِ, and لَهُ عَيْنٌ زَهِيدَةٌ, (tropical:) He is content with little; contr. of هُوَ رَغِيبُ العَيْنِ and لَهُ عَيْنٌ رَغِيبَةٌ. (A, TA.) b7: وَادٍ زَهِيدٌ (assumed tropical:) A narrow valley: (JK, K:) or a valley that takes, or receives, little water; (ISh, S, TA;) that is made to flow by a slight quantity of water, even as much as a she-goat voids into it, because it is even and hard: (ISh, TA:) contr. of وَادٍ رَغِيبٌ. (TA in art. رغب.) [See also زَهَادٌ.] And زَهِيدُ الأَرْضِ (assumed tropical:) What is narrow, of land; and that from which much water does not come forth: pl. زُهْدَانٌ. (L.) زِهِّيدٌ: see the next paragraph.

زَاهِدٌ act. part. n. of زَهِدَ [i. e. Abstaining, or abstinent; relinquishing; forsaking; shunning, or avoiding; not desiring or desirous: and particularly abstaining from, or shunning, or retiring from, worldly pleasures; exercising himself in the service of God, or in acts of devotion; a devotee]: and ↓ زِهِّيدٌ has a similar, but intensive, meaning [i. e. abstaining much, or very abstinent; &c.]: pl. of the former زُهَّادٌ. (Msb, TA.) See also زَهِيدٌ, in three places.

مُزْهِدٌ A man possessing little property, (JK, S, A,) so that one does not desire it. (JK.) It is said in a trad., أَفْضَلُ النَّاسِ مُؤْمِنٌ مُزْهِدٌ, meaning [The most excellent of men is a believer] possessing little property. (S, A.)

زهر

1 زَهَرَ and زَهَرَتْ, (S, A, K, &c.,) aor. ـَ (Msb, K,) inf. n. زُهُورٌ, (S, K,) It (a star, TA, and the moon, and a lamp, and the face, K) shone, or glistened; (K, TA;) as also ↓ ازدهر: (K:) it (fire, S, A, K, and the sun, A) gave light; shone; or shone brightly: (S, A, K:) it (a thing) was clear in colour, and gave light, or shone, or shone brightly: (Msb:) and you say also, of the moon and of the sun, زَهَرَ [and زَهَرَتْ], aor. ـَ inf. n. زَهْرٌ; and زَهُرَ [and زَهُرَتْ, aor. ـُ (TA.) b2: زَهَرَ الزَّنْدُ The piece of stick, or wood, for producing fire emitted shining fire; made its fire to shine. (TA.) b3: زَهَرَتْ بِكَ نَارِى (S, A) [lit.] My fire hath become strong and abundant by means of thee: (S:) and زَهَرَتْ بِكَ زِنَادِى (T, K) [lit.] my pieces of stick, or wood, for producing fire have become powerful and abundant [in fire] by means of thee: (K:) meaning, (tropical:) my want hath been accomplished by means of thee: (T, TA:) like وَرِيَتْ بِكَ زِنَادِى. (S.) b4: زَهَرَ, aor. ـَ (Msb;) and زَهِرَ, aor. ـَ (K,) inf. n. زَهَرٌ; (TA;) and زَهُرَ; (K;) (assumed tropical:) He, or it, was, or became, white; (Msb, K;) and beautiful: (K: [so in the CK and in my MS. copy of the K; but omitted in the TA:]) or of a bright white colour: (TA:) or of any shining colour: (AHn, R:) and زَهَرَ (assumed tropical:) it (a plant) was, or became, beautiful: (AHn, TA:) and زَهِرَ aor. ـَ (tropical:) he (a man) was, or became, white, or fair, in face. (Msb.) b5: See also 4, in two places.

A2: زَهَرَتِ الشَّمْسُ الإِبِلَ The sun altered the camels. (K.) 4 ازهر He made a fire, (S, K,) and a lamp, (A,) to give light, to shine, or to shine brightly. (S, A, K.) b2: أَزْهَرْتَ زَنْدِى [lit., Thou hast made my piece of stick, or wood, for producing fire to emit shining fire, or abundant fire; meaning, (tropical:) thou hast made me to accomplish my want: see 1]. (A.) b3: ازهر (AHn, T, S, M, A, Msb, [and so in the CK and in my MS. copy of the K, but SM says that in all the copies of the K it is written ↓ اِزْهَرَّ, like اِحْمَرَّ,]) It (a plant, or herbage, S, K, &c., and a tree, TA) flowered, or blossomed; (AHn, T, S, Msb, &c.;) as also ↓ زَهَرَ, aor. ـَ (Msb;) and ↓ ازهارّ. (AHn, K.) b4: أَزْهَرَتِ الأَرْضُ, and ↓ زَهَرَت, The land abounded with flowers. (Zj, TA.) 8 إِزْتَهَرَ see 1. b2: اِزْدَهَرَ بِهِ, (originally اِزْتَهَرَ, TA,) He took care of it, (S, A, K,) and was mindful of it: (A:) or (so in the TA, but in the K “ and ”) he rejoiced in it; (IAth, K) his face became shining by reason of it: (IAth:) or he was mind ful of it: or [اِزْدَهِرْ بِهِ signifies be thou vigorous, sedulous, earnest, energetic, or diligent, in it; meaning, in the thing that I command thee to do; for] الاِزْدِهَارُ بِشَىْءٍ means [by implication] thy commanding thy companion to be vigorous, sedulous, earnest, energetic, or diligent, in the thing which thou commandest him to do: (K:) all which significations are from زَهْرَةٌ in the sense of “ beauty, and brightness. ” (TA.) It is said in a trad. that Mohammad bequeathed to Aboo-Katádeh the vessel from which he performed ablution, and said to him, اِزْدَهِرْ بِهٰذَا فَإِنَّ لَهُ شَأْنًا Take thou care of this, and do not lose it, (S, TA,) but be mindful of it, [for it is a thing of importance:] (TA:) or rejoice thou in this; let thy face become shining by means of it: (IAth:) or, accord. to Th, take it up; or charge thyself with it: and he says that this verb is Syriac: A 'Obeyd thinks it to be Nabathean or Syriac: Aboo-Sa'eed says that it is Arabic. (TA.) 9 إِزْهَرَّand 11: see 4.

زَهْرٌ, a pl., (K,) or [rather a coll. gen. n.] like تَمْرٌ, (Msb,) of which the sing., (K,) or n. un., (Msb,) is ↓ زَهْرَةٌ, (Msb, K,) which latter signifies, as also ↓ زَهَرَةٌ, A flower, or blossom, of a plant: (S, Msb, K:) or a yellow flower or blossom; (IAar, K;) and white flowers are called نَوْرٌ: (IAar:) or a flower or blossom that has become yellow: (IAar, TA:) IKt says that the term زهرة is not applied to a flower until it becomes yellow: or it signifies an open flower or blossom; a flower or blossom before it opens being called بُرْعُومٌ: (Msb:) pl. أَزْهَارٌ, and pl. pl. أَزْاهِيرُ. (A, * K.) One says, كَأَنَّ زَهْرَ النُّجُومِ زَهْرُ النُّجُومِ [As though the flowers of the herbs were the shining of the stars]. (A.) b2: Also ↓ زَهْرَةٌ (Th, K) and ↓ زَهَرَةٌ, (K,) or the former only, (TA,) A plant: (Th, K:) but ISd thinks that Th, by this explanation, means the signification first given above: and MF disallows the meaning of a plant as unknown. (TA.) زِهْرٌ A want. (K, TA.) So in the phrase, قَضَيْتُ مِنْهُ زِهْرِى [I accomplished what I wanted of him, or it]. (TA.) زَهْرَةٌ: see زَهْرٌ, in two places. b2: زَهْرَةُ الدُّنْيَا, (S, M, A, Msb, K,) and ↓ زَهَرَتُهَا, (AHát, M, K,) the former agreeable with the reading of verse 131 of chap. xx. of the Kur obtaining among the people of the Harameyn, and the latter with that generally obtaining in El-Basrah, (AHát, TA,) [but the latter is disallowed in the Msb, and by MF,] The beauty and splendour of the present world or life; (M, A, K;) its goodliness; (S, M, A, K;) its sweetness, or pleasantness; or the abundance of its goods, conveniences, or comforts; (S, M;) its goods; (Msb;) its finery, (Msb, TA,) or beauty and splendour, and abundance of good things. (TA.) زُهْرَةٌ (assumed tropical:) Whiteness; (Yaakoob, S, K;) and beauty: (K:) whiteness, or fairness, characteristic of good birth: (S:) or bright whiteness: (TA:) or any shining colour. (AHn, R.) زَهَرَةٌ: see زَهْرٌ, in two places: b2: and زَهْرَةٌ.

الزُّهَرَةُ [The planet Venus;] a certain star, (S, Msb, K,) well known, (K,) white and brilliant, (TA,) in the third heaven. (K.) b2: الزُّهَرُ [the pl.]: see أَزْهَرُ, near the end of the paragraph.

زَاهِرٌ [Shining; &c. See 1.] b2: Applied to a زَنْد, or piece of stick, or wood, for producing fire, Emitting shining fire; making its fire to shine. (TA.) b3: Applied to a plant, (assumed tropical:) Beautiful: and to the complexion of a man, bright; shining: and i. q. أَزْهَرُ, q. v. (TA.) b4: أَحْمَرُ زَاهِرٌ (assumed tropical:) Intensely red. (Lh, K.) b5: لِفُلَانٍ دَوْلَةٌ زَاهِرَةٌ (tropical:) [Such a one has a brilliant turn of fortune]. (A.) يَمْشِى الزَّاهِرِيَّةَ He walks with an elegant, and a proud, and self-conceited, gait, with an inclining of the body from side to side: (K, * TA:) occurring in the poetry of Aboo-Sakhr El-Hudhalee. (TA.) أَزْهَرُ Shining; giving light; bright. (Sudot;, K.) Hence, (TA,) الأَزْهَرُ The moon. (S, K.) and الأَزْهَرَانِ The sun and the moon. (ISk, S, A, K.) b2: (assumed tropical:) White; (S, K;) and beautiful: (K:) or of a bright white colour: (TA:) or of any shining colour: (AHn, R:) as also ↓ زَاهِرٌ. (TA.) b3: (tropical:) A man white, or fair, in face: (Msb:) having a bright, or shining, face: (K:) having a white, or fair, and bright, or shining, face: (S:) a man having a white, or fair, complexion, characteristic of good birth: (Sh, S: *) or of a bright white or fair complexion, with a shining face: or mixed with redness: (TA:) and زَهْرَآءُ a woman white, or fair, in face: (Msb:) having a bright, or shining, face: (K:) having a white, or fair, and bright, or shining, face: (S:) of a bright white or fair complexion intermixed with redness. (TA.) b4: (assumed tropical:) Bright, or shining, applied to an animal and to a plant. (AA.) b5: Applied also to water [app. as meaning Bright and clear] (TA.) b6: And i. q. حُوَار [app. a mistranscription for حُوَّارَى, i. e. White, or whitened, applied to flour]. (TA.) b7: (assumed tropical:) A wild bull: and زَهْرَآءُ a wild cow. (S, K.) b8: (assumed tropical:) A white lion. (K.) b9: A white ewer or jug, in which wine is made. (TA voce غَرَبٌ.) b10: (assumed tropical:) Milk just drawn. (AA, K.) b11: الزَّهْرَآءُ is applied by Ru-beh to The white cloud (سَحَابَة) lightning in the evening. (O, K.) b12: دُرَّةٌ زَهْرَآءُ (tropical:) A white and clear pearl. (TA.) b13: الزُّهْرُ Three nights of the beginning of the [lunar] month: (TA:) or so ↓ الزُّهَرُ. (Har p. 299.) b14: اليَوْمُ الأَزْهَرُ Friday. (O, K, * TA.) b15: الزَّهْرَاوَانِ [The two chapters of the Kur-án entitled] البَقَرَةُ and آلُ عِمْرَانَ. (O, K.) A2: A camel parting his legs wide, cropping the trees. (K.) مِزْهَرٌ A certain musical instrument; (Msb;) the lute (عُود) upon which one plays: (S, K:) pl. مَزَاهِرُ. (Msb.) A2: One who makes the fire bright, and turns it over [to prevent its going out or becoming dull,] (يُقَلِّبُهَا, K and TA, in the CK يُوقِدُها,) for [the purpose of attracting] guests. (K.) مَزْهُورٌ, applied by El-'Ajjáj to the lamp of the darkness [i. e. the moon], Made to shine; from

أَزْهَرَهُ اللّٰهُ; like مَجْنُونٌ from أَجَنَّهُ: or, as some say, shining. (TA.)